when he is about to do so, consider thus: "Am I pure in the conduct of my body; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not?" If, Upâli, the Bhikkhu is not so, there will be some who will say to him: "Come, now, let your reverence continue still to train yourself in matters relating to the body!"--thus will they say.

(b) 'And further, a Bhikkhu who warns another should, Upâli, when he is about to do so, consider thus: "Am I pure in the conduct of my speech; pure therein without a flaw, without a fleck? Is this quality found in me, or is it not?" If, Upâli, the Bhikkhu is not so, there will be some who will say to him: "Come, now, let your reverence continue still to train yourself in matters relating to speech!"--thus will they say.

(c) 'And further, a Bhikkhu who warns another should, Upâli, consider thus: "Is a kindly mind ever present in me, one without anger against those who are my companions in the religious life? Is this quality found in me, or is it not?" If, Upâli, such a mind is not in that Bhikkhu, there will be some who will say to him: "Come, now, let your reverence continue still to cultivate a friendly feeling towards those who are your companions in the religious life!"--thus will they say.

(d) 'And further, a Bhikkhu who warns another should, Upâli, consider thus: "Am I a man versed in the tradition, a custodian of the tradition, a storehouse of the tradition? Whatsoever truths, lovely in their origin, lovely in their progress, lovely in their consummation, magnify the higher life, both in the spirit and in the letter, and in all its points, in

all its perfectness,--in such truths am I well versed, of such am I full, are such laid up in my words, dwelt on in my heart, penetrated throughout through right insight 1? Is this quality found in me, or is it not?" If that Bhikkhu, Upâli, is not such a man, there will be some who will say to him: "Come, now, let your reverence continue still to learn the faith!"--thus will they say.

(e) 'And further, a Bhikkhu who warns another should, Upâli, consider thus: "Have both the Pâtimokkhas been completely handed down to me in their full extent; have I well divided them, well established them, well investigated them, both Rule by Rule 2, and in every detail? Is this quality found in me, or is it not?" If, Upâli, that is not so, then when he is asked, "Where has this, Sir, been declared by the Blessed One?" he will not be able to explain 3, and there will be some who will say to him: "Come, now, let your reverence continue still to learn the Vinaya!"--thus will they say.

These are the five qualities, Upâli, of which a Bhikkhu about to warn another should consider before he does so. whether they are within himself or not.'

2. 'When, Lord, a Bhikkhu who takes upon himself to warn another, is about to do so, how many qualities should he call up (establish) within himself before he does so?'

'A Bhikkhu, Upâli, who is about to warn another, should call up within himself five qualities before he does so, (saying to himself): "At the right time will I speak, not at the wrong time. In truth will I speak, and not in falsehood. Gently will I speak, and not in harshness. To profit will I speak, and not senselessly. In kindly spirit will I speak, and not in anger 1.

'These, Upâli, are the five,' &c.

3. 'In how many ways, Lord, is repentance to be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu?'

'In five ways, Upâli, is repentance to be brought home to a Bhikkhu who has wrong-fully warned another Bhikkhu, (that is to say, by saying to him): "At the wrong time did you warn him, Sir, not at the right time: wherein is need of repentance. Untruthfully did you warn him, Sir, and not according to fact: wherein is need of repentance. In harshness did you warn him, Sir, and not gently: wherein is need of repentance. Senselessly did you warn him, Sir, and not in a way redounding to profit: wherein is need of repentance. In anger did you warn him, Sir, and not in kindly spirit: wherein is need of repentance.

'In these five ways, Upâli, should repentance be brought home to a Bhikkhu who has wrongfully warned another Bhikkhu. And why? That no other Bhikkhu may think that warning is to be given not according to fact.'

about that repentance shall not be brought home to a Bhikkhu who has been wrongfully warned?'

'In five ways, Upâli, (that is to say, by saying to him): "At the wrong time, Sir, were you warned, and not at the right time: there is no need of repentance," [&c., as in 3, paragraph 2, with similar alterations.]

5. 'In how many ways, Lord, is the contrary of repentance to be brought home to a Bhikkhu who has rightfully warned another Bhikkhu?'

[The answer is the exact contrary of § 3.]

6. [This section is the contrary of § 5.]

7. 'When, Lord, a Bhikkhu who warns another Bhikkhu, is about to do so, how many things should he call to mind before he does so?'

'Five things, Upâli--to wit: mercy, seeking the good of others, compassion, the giving up of offences, and deference towards the Vinaya. These are the five,' &c.

'And a Bhikkhu, Lord, who is warned, in how many qualities should he keep himself firm?'

'In two thing, Upâli--to wit: in truth and in freedom from anger.'

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Here ends the Ninth Khandhaka, on the Interdiction of the Pâtimokkha.

Footnotes

317:1 On the whole of this and of the next paragraph, which have occurred already above at IV, 14, 19, see our notes there.